Parasha Shofttim

We may ask ourselves, why does the Torah begin by expressing itself in the plural—judges, police—and conclude in the singular, “you shall appoint for yourselves”? The correct way would be “You shall appoint for yourselves.” If the Torah were to write “You shall appoint for yourselves,” using the word “Lachem” (For you), which, by altering the letter names, forms “Melech—King,” we would think that the Torah expects us to immediately have a king. However, the truth is that there must first be judges and police officers, and they are the ones who must appoint the right king for the people, as we see with the Prophet Shemuel, who acted as judge, and Hashem ordered him to find the most suitable person to rule over the people. That is when He appointed Shaul, the most worthy and suitable to occupy the position of king, as it says. “And Saul at that time was cleansed from all sin like a one-year-old child who has never sinned.”

This should make us reflect on whether we have the duty to appoint judges who fear heaven, since the king will depend on them.

If they are the right ones then they will also know and have the ability to choose the right monarch.

That's why it's in the singular, telling the judges that they must first evaluate themselves and then judge the people of Israel. Furthermore, "You shall appoint" in the singular teaches us that each person must be a guarantor for his fellow judge. Even though judges have the authority to judge, they must be very careful not to let pride invade their hearts.

That is why they should feel the same as the rest of the people, just like Moshe Rabenu, who was the great leader and also the one who gave us the Torah.

Despite this, the Torah highlights his humility, as it is written “And the man Moshe was the most humble of people,” Moshe had acquired this quality and felt that he had to do everything for the people of Israel and he was not worthy.